法華義疏 5.165

5.165

「而作是言」下，第二、明法供養。前長行，次偈。偈為二：初三行半，明聞法歡喜；次三行，預欣得記故歡喜。初領〈方便品〉，次領身子得記，蓋是一周之始終，故領此二也。又初是聞法歡喜則籍法為緣，後是見人得記故喜謂假人為緣，悟道之由唯有人法二緣。二文各四：初文四者：第一偈，明昔小為麁；第二偈，歎今大為妙；第三偈，歎今教為希有；第四半偈，正明領解歡喜也。「五眾之生滅」者，古經為立陰，釋道安云：「應云五陰，非是立也」。羅什後翻皆云「五眾」，以五法和聚義稱五眾。又一一陰法各眾多，故云眾也。《雜心》云「積聚是陰義」，即是羅什意也。「生滅」者，通目四諦也。苦為所生，集為能生，斯則五陰生也。滅則是五陰滅，道為能滅，故生目苦集，滅據滅道，言約義周巧說之謂也。

From “and made these words” onward is the second [section], clarifying the Dharma offering. First is the prose, next are the verses. The verses are divided into two: the first three and a half stanzas clarify the joy at hearing the Dharma; the next three stanzas clarify the joy at anticipating the attainment of prediction. The first grasps the “Expedient Means Chapter”, while the second grasps the conferment of prediction upon Śāriputra; because these are the beginning and the end of one cycle, he grasps these two. Furthermore, the first is joy at hearing the Dharma, which takes the Dharma as the condition, while the latter is joy at seeing another person receive a prediction, which means taking a person as the condition; the causes for awakening to the Way consist only of the two conditions of person and Dharma. The two passages each have four [points]. The four in the first passage are: the first verse clarifies that the former Hīnayāna was coarse; the second verse praises the present Mahāyāna as subtle; the third verse praises the present teaching as rare; and the fourth half-verse directly clarifies understanding and joy. Regarding “the arising and ceasing of the five skandhas,” the archaic sūtras rendered it as “setting up aggregates” (liyin); Master Shi Dao’an said, “It should be called ‘five aggregates’ (wuyin), not ‘setting up’ (li).” After Kumārajīva translated it, it was consistently called “five aggregates” (wuzhong), taking the meaning of a harmonious gathering of five phenomena to be called “five aggregates.” Furthermore, each aggregate's phenomena are individually manifold, hence they are called “aggregates.” The *Saṃyuktābhidharmahṛdaya Śāstra* says, “Accumulation is the meaning of aggregate (skandha),” which indeed was Kumārajīva's intent. “Arising and ceasing” comprehensively designates the four noble truths. Suffering is that which is arisen, and origination is that which can bring about arising; this, then, is the arising of the five aggregates. Cessation is the cessation of the five aggregates, and the path is that which can bring about cessation; hence “arising” designates suffering and origination, while “ceasing” is based upon cessation and the path. The words are concise yet the meaning is comprehensive; this is what is called skillful explanation.